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The Geographical Dictionary of Ancient and Mediaeval India c5.s12: T

The Geographical Dictionary of Ancient and Mediaeval India c5.s12

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English

Contents

T

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Tagara—See Dharagara. Dr. Fleet has identified it with Ter (Thair), 95 miles south-east of Paiṭhâna, in the Waldrug district of Hyderabad. Tagara is mentioned in the inscriptions found at Tanna (Thana) and Satara (Conder’s Modern Traveller, vol. X, p. 286). Dr. Bhagavanlal Indraji identifies it with Junnari in the Poona district (Early History of Gujarat); and Rev. A. K. Nairne and Sir R. G. Bhandarkar (Early History of the Dekkan, sec. viii, p. 32) with Darur or Dharur in the Nizam’s Dominions (Bom. Gaz., vol. I, pt. II, p. 16, note 3). Wilford identifies it with Devagiri or Daulatabad, Dr. Burgess with Roza near Devagiri and Yule with Kulbarga. It has also been identified with Trikûṭa (see Trikûṭa).

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Tailaṅga—Same as Teliṅgaṇa.

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Tailaparṇi—The river Pennair in the province of Madras on which Nellore is situated.

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Taittirî—Tartary (Bhavishya Purâṇa, Pratisarga Parva, pt. iii, ch. 2, p. 35).

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Tâjika—Persia, celebrated for its fine breed of horses (Nakula’s Aśvachikitsitam, ch. 2).

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Takka-deśa—Between the Bipâśâ and the Sindhu rivers. The Panjab. It was the country of the Vâhikas (Râjatarangiṇî, V, v. 150; Mbh., Karṇa, ch. 44). Same as Mada-desa (Hemchandra’s Abhidhânachintâmaṇi), and Âraṭṭa.

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Takshasilâ—Taxila, in the district of Rawalpindi in the Panjab. General Cunningham places the site of the city near Shahdheri, one mile north-east of Kâlâ-kâ-serai between Attock and Rawalpindi, where he found the ruins of a fortified city (see Delmerick’s Notes on Archæological Remains at Shah-ki-Dheri and the Site of Taxila in JASB., 1870, p. 89; Arch. S. Rep., vol. II, p. 125). St. Martin places it at Hasan Abdul, eight miles north-west of Shah-dheri. Takshaśilâ is said to have been founded by Bharata, brother of Râmachandra, after the name of his son Taksha, who was placed here as king (Râmâyaṇa, Uttara, chs. 114, 201). In the Divyâvadâna (Dr. R. Mitra’s Sanskrit Buddhist Literature of Nepal, p. 310), however, it is mentioned that Buddha in a former birth was king of Bhadraśilâ and was known by the name of Candraprabhā, he allowed himself to be decapitated by a Brahmin beggar, and since then the town is called Takshaśilā (The Kathāsaritsāgara (bk.

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VI, ch 27, and Tawney's trans., vol I, p 235) placed it on the bank of the Vitastā (Jhelum) Omphi (Ambhi), king of Taxila, submitted to Alexander when he invaded it Asoka resided at Takshaśilā when he was viceroy of the Panjab during the lifetime of his father (Asoka avadana, in Dr R L Mitra's Sanskrit Buddhist Literature of Nepal, pp 6 f) Asoka's elder brother Sumana was the viceroy of this place when Bindusāra died Lost his life in a battle with Asoka, and the latter became king of Magadha It was at one time the capital of Gandhāra (Vāhīka Jātaka in Dr Rhys Davids' Buddhist Birth stories, vol I, p 266, Sarambha Jātaka in Jāt, Cam. Ed., vol.

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I, p 217) and a celebrated place of Buddhist pilgrimage Takshaśilā contained the celebrated university of Northern India (Rājovāda-Jātaka) up to the first century A D like Balabhi of Western, Nālandā of Eastern, Kāñchīpura of Southern and Dhanakaṭaka of Central India It was at Takshaśilā that Pāṇini the celebrated grammarian, (Dr Satis Chandra Vidyabhushana's Buddhadera, p 220, Havell's Ancient and Medieval Architecture of India, p 140), and Jīvaka, the celebrated physician in the court of Bimbisāra (Mahāvagga, VIII, 1, 7), received their education Jīvaka was the son of Abhayā by a prostitute named Sālavatī and grandson of Bimbisāra, king of Magadha While yet an infant, he left Rājagṛiha to study the art of medicine at Takshaśilā, where he was taught by Ātreya Most probably Chāṇakya was also educated here (Turnour's Mahāvamsa, Intro and Hemachandra's Sthavirāvalīcharita, VIII, p 231, Jacobi's ed) The teachers charged as fees one thousand pieces of money from each pupil after completing his education (Jātaka, Cam Ed., I, pp 137, 115) The Vedas, all the arts and sciences including archery were taught in the university, and people from very distant parts of India came here (Ibid, V, p 216, II, p 60) Takshaśilā and Benares (Ibid IV p 149) only possessed Brahmanical universities (for the other universities see Nālandā) The ruins of this famous city are situated at a distance of 20 miles to the north west of Rawalpindi and two miles from Kālā kī Serai railway station The site of this city is now occupied by the villages Shā dheri, Sirkap, Sir sukh and Kachhakot (Arch Surv Rep, vol V, p 60, II, pp 112, 125, Panjab Gazetteer Rawalpindi district, Ep Ind, vol IV) Sirkap is the place where Buddha in a former birth cut off his head (Beal's RWC, vol I, p 138) One and a half miles to the east of Sirkap at a village called Karmāl are the ruins of a stūpa where the eyes of Kuṇāla, Asoka's son by his queen Padmāvatī, were destroyed by the machination of his step mother Tishyarakshitā (Kuṇālāvadāna in Avadāna Kalpalatā, ch 59, Divyāvadāna, ch XXVII) Karmāl is a corruption of Kuṇāla At Hasan Abdal, which is 8 miles to the west of Kālā kī Serai at the foot of a hill, is the tank of Elāpatra Nāga, now called the tank of Bābā Walī or Pañjā Sāhib, surrounded by temples (Cunningham's Arch S Rep, II, p 135) Four miles from Sirkap are the ruins of a large building in the form of a quadrangle, surrounded by cells marking the spot on which stood the famous university of Takshaśilā, where Jīvaka studied the science of medicine The Manikyāla stupas are situated at a distance of 14 miles to the south of Rawalpindi In the first century B C, Takshaśilā became the capital of the Kushans after their expulsion from Baktria (see Sākadvīpa) Sir John Marshall has discovered an Aramaic inscription carved on a marble column at Taxila Perhaps the inscription is an evidence of Persian rule on the borders of India under Darius, whose general Scylax made some conquest in 510 B C as recorded by Herodotus, or 515 B C according to others (Duncker's Hist of Antiquity, p 39), that is 30 years after Buddha's death Taxila was conquered by Alexander 326 B C, four years later it became part of the Magadha empire under Chandragupta In 190 B C after the death of.

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Aśoka, it was conquered by Demetrius and brought under the sway of the Bactrian kings, and it became the capital of a line of Greek princes. Then the Śaka and Palhava kings Maues, Azes, etc., reigned here till about 60 A.D. They were succeeded by the Kushan emperors. The Bir Mound was the oldest settlement, then Sir-kap became the capital of the Greek princes and the Śaka and Palhava kings, and at the time of the Kushans the capital was removed to Sir-Sukh (*Arch. Sur. Rep.*, 1912-13):

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Talakāḍa—Talkāḍa, the capital of Chela or Chera on the Kâveri, thirty miles to the east by the south of Mysore, now buried in the sands of the Kâveri. Same as Sirovana. According to Mr. Rice, the ancient name of Talkāḍ was Tâlavanapura (*Ep. Ind.*, vol. III, p. 165). It was the capital of the kings of the Gaṅga dynasty in the 3rd century, and their kingdom extending beyond the southern Mysore country came to be known as Gaṅgavāḍi Ninety-six thousand. The Gaṅga power was overthrown at the beginning of the 11th century by the Cholas from the Tamil country. The remaining part of the Mysore country was the Hoysala-râjya, the capital of which was Dorasâmudra (*JRAS.*, 1911, p. 815).

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Talavanapura—See Talakāḍa.

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Tâlikaṭa—Same as Talakāḍa (*Brahmâṇḍa P.*, ch. 49).

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Tamâlika—Tamluk, which evidently is a corruption of Tamalikâ, and Tamalikâ again is a corruption of Tâmraliptika. Same as Tâmralipti.

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Tamâlinî—Tamlik. Same as Tâmralipti.

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Tâmalipta—Same as Tâmralipti. Tâmalipta is a corruption of Tâmralipta.

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Tâmlipti—Same as Tâmralipti. Tâmlipti is evidently a corruption of Tâmralipti.

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Tamasâ—1. The river Tonse, a branch of the Sarayu in Oudh, which flowing through Azamgarh falls into the Ganges near Bhulia. It flows twelve miles to the west of the Sarayu. The bank of this river is associated with the early life of Vâlmîki (*Râmâyaṇa*, Bâla, ch. 2). The name of Tamasâ is properly applied to the united stream of the Madhu and the Biswi from their confluence at Dhoti. 2. The river Tonse in Rewa in the Central Provinces (*Matsya P.*, ch. 114; *Râmâyaṇa*, Ayodhyâ K., ch. 46). 3. The Tonse, a river in Garwal and Dehra Dun (*Cal. Rev.*, LVIII (1874), p. 193). The junction of the Tamasâ with the Yamunâ near the Sirmur frontier was a sacred place where Ekavîra called also Haihaya, the progenitor of the Haihaya race and grandfather of Kârttavîryârjuna, was born (*Devî Bhâgavata*, VI, chs. 18-23).

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Tâmasavana—It has been identified by Cunningham with Sultanpur in the Panjab. Sultanpur is the capital of Kulu, situated at the confluence of the Bias and the Serbari; it is also called Raghunâthpur from a temple dedicated to Raghunâtha (*JASB.*, vol. XVII, pp. 206, 207; vol. XVIII, p. 391). According to General Cunningham, the whole of the western Doab-i-Jalandharapîṭha was covered with a thick jungle, from which the monastery took its name of Tâmasavana (*JASB.*, XVII, p. 479). It was at the Tâmasavana convent that the fourth Buddhist synod was convened by Kanishka under the presidency of Vasumitra (*Beal's Introduction to Fa Hian*). According to Hiuen Tsiang and other authorities, the fourth council was convened at Kundalavana monastery in Kashmir, near the capital of that country (*Smith's Early Hist. of India*, 3rd ed., p. 268). Vasumitra was one of the Buddhist patriarchs (for the lives of the 28 Buddhist patriarchs from Mahâ-Kâśyapa to Bodhidharma, see Edkins' Chinese Buddhism, ch. V, and Index, p. 435): their names are Mahâ-Kâśyapa, Ânanda, Saṅgnavasu, Upagupta, Drikaṭa, Michaka, Vasumitra, Buddhanandi, Buddhamitra, Pârśva, Punayadja, Aśvaghosha, Kapimara, Nâgârjuna, Kamadeva, Râhulata, Saṅghanandi, Saṅkayaseta, Kumârada, Jayata, Vasubandhu, Manura (Manoratha), Baklena, Singhla-putra, Basiasita Putnomita, Pradjñâtara and Bodhidharma. For the *Theraparamparâ* from Upāli, see Dīpavaṃsa in JASB, 1838, p 928. The date of this convention (78 A D) at Tāmasavana is said to have given rise to the Śaka era, though Kanishka belonged to the Kushan tribe of the Yuetis or Yuechis (see Śākadvīpa). According to some authorities the Śaka era was founded by Vonones (see Pañchanada). Aśvaghosha wrote his Buddhacharita kāvya in the court of Kanishka. Nāgārjuna and his disciples Āryadeva, Pārśva Charaka and Chandrakīrti were the contemporaries of Kanishka (see General Introduction to the Records of the Buddhist Religion by Takakusu, p lix).

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Tamolipta—Same as Tāmraliptī.

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Tāmra—The Timor (see Mahā-kauśika).

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Tāmrachūḍa-krora—It is perhaps the full name of Korura, the capital of Chera or Kerala (Daṇḍī’s Mallikā-maruta, Act I). See Korura.

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Tāmralipta—Same as Tāmraliptī.

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Tāmraliptī—Tamluk which was formerly on the mouth of the Ganges is now situated on the western bank of the Rūpnārāyaṇa, formed by the united stream of the Śilā (Śilavatī) and Dalkisor (Dvārakeśvarī) in the district of Midnapur in Bengal. It was the capital of the ancient kingdom of Suhma (see Suhma) in the sixth century of the Christian era, and it formed a part of the Magadha kingdom under the Mauryas (Smith’s Asoka p 69). A greater portion of the ancient town has now been diluviated by the river. The town is mentioned in the Mahābhārata (Bhīshma, ch 9, Sabhā ch 29) the Purāṇas and the Buddhist works. It was celebrated as a maritime port (Kathāsaritsāgara Lambaka XII, ch 11), the sea having now receded south to a distance of sixty miles. It was from this port that Vijaya is said to have sailed to Ceylon. The only building of any archæological interest that now exists in the town is the temple of Bargā Bhīmā, mentioned in the Brahma P (Tāmralipta Māhātmya and the K Ch p 33), which was evidently an ancient Vihāra, perhaps one of those referred to by Hiuen Tsiang transformed not earlier than the fourteenth century, into a dome topped Hindu temple of the Orissa style by an outward coating of bricks and plaster after the expulsion of Buddhism. The image of the goddess appears to be old and is formed of a single block of stone with the hands and feet in mezzo relievo. Daṇḍī, the author of the Daśakumāracharita, who flourished in the sixth century A D mentions that a temple of Binduvāsinī was situated at Tāmralipta (ch 96). In the seventh century, I tsing resided at Tāmralipta in a celebrated monastery called Barāha monastery. The present temple of Hari or Jishnu Nārāyaṇa is said to have been built some 500 years after the destruction of the ancient temple by the action of a river. The ancient temple was situated on the east of that of Bargā Bhīmā. The newly built shrine contains two images of Arjuna and Krishna. Traditionally, Tamluk was the capital of Mayūradhvaja and his son Tāmradhvaja who fought with Arjuna and Krishna, and hence Tamluk has been identified with Ratnapura of the Jaimini Bhārata, but the situation of Mayūradhvaja’s capital on or near the Nerbuda, as mentioned in that work, makes that identification impossible. Comparison of several manuscripts of the Brahma Purāṇa shows that the Tāmralipta māhātmya inserted in some of them is an interpolation.

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Tāmraparṇī—1 Ceylon of the Buddhists. It is mentioned in the Girnar inscription of Asoka (JASB, VII, p 159). 2 The river Tāmraparṇī, locally called Tāmbaravarī or the united stream of the Tāmbaravarī and the Chittar in Tinnevelly which rise in the Agastya kūṭa Mountain (Bhāgavata P, X, ch 79, Raghuvamśa, IV, v 50, Sewell’s Arch Surv of S India, I, p 303, Thornton’s Gazetteer s v Tinnevelly). It is celebrated for its pearl fishery. Rishi Agastya is said to have resided on this mountain (see Malaya-giri). The port of Kolkai which was at the mouth of this river, now 5 miles inland, is mentioned by Ptolemy (see Pāṇḍya and Kārā), it gave its name to the Kolkhie Gulf or Gulf of Manar.

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Tâmravarṇâ—The river Tâmbaravari; see Tâmraparṇī (2), (*Brahmâṇḍa P.*, ch. 49).

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Taṅgaṇa—The country stretching from the Râmgaṅgâ river to the upper Sarayû (*Brahmâṇḍa P.*, ch. 49; McCrindle’s *Ptolemy*, p. 210). It has been identified with Hataka or Ladak (*Barooah’s Dictionary*, vol. III, preface, p. 50).

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Tanusrī—Tenasserim, the southern division of the province of Lower Burma.

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Tapani—The river Tâpti.

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Tâpasa—Same as Tâpasâśrama (*Vâyu P.*, ch. 45, v. 129; *Brahmâṇḍa P.*, ch. 49).

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Tâpasâśrama—Pandharpur in the Bombay Presidency (Barâhamihira’s *Bṛihat-saṃhitâ*, XIV. v. 15; *Bom. Gaz.*, vol. I, pt. I, p. 511). It is the Tabasoi of Ptolemy. Same as Pâṇḍupura.

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Tâpī—The river Tâpti (*Bhâgavata P.*, V, ch. 19). It rises in the Vindhyâpâda mountain (now called the Satpura range) at the portion called Gonana-giri, and falls into the Arabian Sea. Surat stands on this river.

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Tâptī—Same as Tâpī (*Bṛihat-Śiva P.*, II, ch. 20).

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Târâpura—Târâpīṭha, a Siddha Pīṭha, near Nalhati in Birbhum, Bengal (*Târâ-rahasya*).

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Teliṅgana—The country between the Godâvarī and the Kṛiṣhṇâ. McCrindle supposes that Teliṅgana is a contraction of Tri-Kaliṅgana or Tri-Kaliṅga (see Andhra and Trikaḷiṅga). It is the Satyaputra of the Asoka inscriptions (*The Buddhist Stûpa of Amarâvatī*, p. 3 by Burgess). It is also called Tiliṅga (*Saura Purâṇa*; Tawney’s *Prabandhachintâmaṇi*, p. 45). In the *Mackenzie Manuscripts*, (in *JASB.*, 1838), the capital of Tiliṅga-deśa is said to be Kolocondai or Golconda (*JASB.*, VII, p. 128). Its variant forms are Teliṅga, Telugu and Triliṅga.

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Tibbat—Same as Bhoṭaṅga and Himavanta. There can be no doubt that Tibet, including Bhutan, carried on trade with Bengal in gold, musk, etc., at least from the 12th century, if not from the 7th to the 16th century A.D. (*JASB.*, 1875, p. 282; Tavernier’s *Travels*, bk. III, ch. 15).

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Tilaprastha—Tilpat, six miles to the south-east of Toghlakabad and ten miles to the south-east of the Kutb Minar (Col. Yule’s *Ibn Batuta’s Travels in India*; *Ind. Ant.*, III, p. 116). It was included within Indraprastha, the capital of Yudhishṭhira. Shaikh Farid Bukhari built Faridabad near Delhi on the greater part of the old parganah of Tilpat (Elliot’s *Glossary*, Beames’ ed., II, p. 123). It was one of the five villages demanded by Kṛiṣhṇa on behalf of Yudhishṭhira from Duryodhana. See Pâṇiprastha.

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Tilodaka—Tilârâ, a village on the east bank of the Phalgu, visited by Hiuen Tsiang, thirty-three miles to the south of Patna. It is the site of a famous Buddhist monastery.

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Tilogrammon—Identified by Col. Yule with Jessore (McCrindle’s *Ptolemy*, p. 75). It is a transcription of Tiragrâma (see my “Early Course of the Ganges” in the *Ind. Ant.*).

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Timiṅgila—From its position among the countries of Southern India conquered by Sahadeva (*Mbh.*, Sabhâ, ch. 30; *Bṛihat-Saṃhitâ*, XIV, v. 16) and from the resemblance of its name, it may be inferred that Timiṅgila was the ancient name of Dindigala valley, in the district of Madura, Madras Presidency. It is the Tangala and Taga of Ptolemy.

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Tirabhukti—Tirhut (*Devī Purâṇa*, ch. 64); see Videha. Tirhut is a corruption of Tirabhukti.

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Tirisirapallī—Trichinopoly (Dr. Caldwell’s *Drav. Comp. Gram.*) See Trisirapalli.

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Tīrthapurī—A sacred spot on the west of Mount Kailas in Western Tibet, twenty-one miles from Darchin or Gangri, and half-a-day’s journey to the north-west of Dulju in the Himalaya, on the bank of the Sutlej. It contains a very hot sulphur spring. Bhashmâsura or Bṛikâsura is said to have been killed at this place; a heap of ashes is pointed out as the remains of that Asura (*JASB.*, 1848, p. 156; Sherring’s *Western Tibet*, p. 284; see also *Bhâgavata*, X, ch. 88). The place of Bhashmâsura’s death is also pointed out in a cave called Gupteśvarnâtha Mahâdeva’s temple, situated in a hill near Sasiram in the district of Shahabad. Bhashmâsura obtained a boon from Mahâdeva to the effect that whoever should be touched by him upon the head would at once be consumed to ashes. He wanted to try the efficacy of the boon by touching the head of Mahâdeva himself, the giver of the boon. Mahâdeva fled, pursued by Bhashmâsura and took the protection of Vishnu, who advised the Asura to make the experiment by placing the hand upon his own head instead of upon that of another. He followed the advice, and was at once consumed to ashes. But the story is differently stated in Sherring's Western Tibet, p 285.

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Tomara—The Tomaras inhabited the Garo Hills in the south western corner of Assam (*Matsya P*, ch 120, McCrindle's *Ptolemy*, p 235).

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Tonda-mandala—The portion of Drâvida of which the capital was Kâñchîpura (*Mackenzie Manuscripts* in *JASB*, 1838, p 128). It is the same as Tundir mandala of the *Mallikâmâruta* (Act I).

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Tosali—Tosali of the Dhauli inscription of Asoka. It has been identified by Wilford with the Tosala Kosalaka of the *Brahmânda Purana* (ch 51), and simply Kosalaka or Kosala of the *Brihat samhitâ* (*JASB*, 1838, p 449). It appertained to Dakshina Kosala or Gondwana at the time of Asoka (see *Kosala-Dakshina*). Tosali is the Tosale of Ptolemy. The Konsala gang or Kosala Ganga of Kittoe, which is the name of a tank near the Dhauli hill, confirms the statement that Tosali was the ancient Kosala (*Ibid*, p 435).

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Traipura—Same as Tripuri.

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Trigartta—1. The kingdom of Jâlandhara, a part of the district of Lahore. Wilford identifies the place with Tahora. Tahora or Tihora is situated on the river Sutlej, a few miles from Ludhiana, where interesting ruins were observed by Captain Wade (*JASB*, vol VI). Kangara, which is also situated in Jalandhara between the mountains of Champâ (Chambâ) and the upper course of the Bias, is identified by General Cunningham with the ancient Trigartta (*Brihat Samhitâ*, ch 14, and Dr Stein's *Rajatarangini*, vol I, p 81). The *Hemakosha* identifies Trigartta with Jalandhara. Trigartta means the land watered by the three rivers which are the Râvi, the Bias and the Sutlej (*Arch S Rep*, vol V, p 148, Pargiter's *Mârkandeya P*, 321, 347 note, *JASB*, 1880, p 10). From the inscriptions it appears that modern Jâlandhara was the ancient Trigartta (*Ep Ind*, I, pp 102, 116). 2. North Kanara; see *Gokarna* (*Bhâgavata P*, X, ch 79).

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Trikakud—See Trikuta (*Atharva veda*, IV, 9, 8, Dr Macdonell's *Hist of Sanskrit Literature*, p 144).

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Trikalinga—Same as Telingana. Trikalinga is mentioned in the Kumbhi Copper plate inscription in *JASB* (1839, p 481), which gives the genealogy of the Kalachuri dynasty. But Trikalinga, according to Pliny, comprised the regions inhabited by the Kalingæ, Macco Kalingæ and the Gangarides Kalingæ (Cunningham's *Ancient Geography of India*, p 519, *JASB*, 1837, p 286). The Kalingæ were the inhabitants of Kalinga proper, the Macco Kalingæ were the inhabitants of Madhya Kalinga or Orissa and the Gangarides Kalingæ were the Gânga Radhis or the people of Radha who lived on the banks of the Ganges, their capital being Gânge or Saptagrama (see *Saptagrama*, *Sumha* and *Râdha*). It appears that the kings of South Kosala or the Central Provinces were called kings of Trikalinga which evidently included Dakshina Kosala, including the Patna state of the Central Provinces (*Ep Ind*, vol III, pp 323, 359, *JASB*, 1905 p 1). According to General Cunningham Trikalinga or the three Kalingas were the three kingdoms of Dhanakaṭaka or Amarâvatî on the Krishnâ, Andhra or Warangal, and Kalinga or Râjamahendri (McCrindle's *Ptolemy*, p 233).

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Trikûṭa—1. A mountain in the south east corner of Ceylon (see *Laukâ*). 2. Trikota, a lofty mountain to the north of the Panjab and south of Kashmir, containing a holy spring, it is the Trikakud of the *Atharva Veda* (Thornton's *Gazetteer*). 3. Trikûṭa was conquered by Raghu (*Raghuvamsa*, IV, v 59). Trikûṭa has been identified with Junnar; it is the Tagara of Ptolemy, which in Sanskrit is Trigiri or Trikûṭa (*Indian Antiquary*, vol VI, p. 75; vol. VII, p. 103; Bhagavanlal Indraji's Early History of Gujarat, p. 57). 4. The Yamunotri mountain (Annandale's Popular Encyclopedia, s.v. Himalaya).

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Trilinga—Same as Telingana. Vidyādhara Malla, king of Trilinga, is the hero of the Biddhaśālabhañjikā by Rājaśekhara who flourished in the 11th or 12th century.

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Trilokanātha—A celebrated place of pilgrimage situated in Lahul in the Kullu sub-division on the left bank of the Chandrabhāgā river, about 32 miles below the junction of the Chandra and Bhāgā. It is said to be an image of Mahādeva established by the Pāṇḍavas, but in fact it is an image of Avalokiteśvara (JASB., 1902, p. 35). See Kuḷūta.

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Trimalla—Tirumala, six miles west of Tirupati or Tripati, in the district of North Arcot. The celebrated temple of Bālāji is situated on a mountain called Śeṣāchala. The Pāpanāśinī-Gaṅgā rises in this mountain. It was visited by Chaitanya (Chaitanya-Charitāmṛta, ii, ch. 9; Gaurasundara, p. 212).

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Trinetreśvara—Thān, a sacred place of pilgrimage in the Jhālāwar sub-division of Kathiawad (Guzerat), on the bank of the river Uben, where the temple of Mahādeva Trinetreśvara, now called Tarnetar, is situated (Skanda Purāṇa, Prabhāsa Kh., Arbuda, ch. 8). It is near the lake or kuṇḍ called Bhadrakarṇa.

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Tripadī—Tirupati or Tripati in the district of North Arcot, 72 miles north-west of Madras and at a short distance from the Renigunta railway station; it is a place of pilgrimage (Chaitanya-charitāmṛta). Same as Veṅkaṭa-giri. On the top of the Śeṣāchala or Veṅkaṭagiri mountain, which is reached after crossing six hills (six miles to the east of Tripadī), is the celebrated image of Nārāyaṇa called Veṅkaṭeśvara or Bālāji Viśvanātha established by Rāmānuja, and at the foot of the mountain are the images of Rāmachandra, Lakṣmaṇa and Sītā, who are said to have halted at this place for one night while they were returning home from Laṅkā.

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Tripurā—1. Tipārā. It was included in Kāmarūpa (Tārā Tantra). It was also called Kirāta-deśa. 2. Same as Tripurī (Mbh., Bana, ch. 252).

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Tripurī—1. Teor, on the river Nerbuda, seven miles to the west of Jabbalpur, where Mahādeva is said to have killed Tripurāsura (Padma P., Swarga, ch. 7, and Rapson's Indian Coins, pp. 14, 33). The town is said to have been built by the three sons of Tārakāsura. The story of the destruction of Tripura is an allegorical description of the expulsion of the Buddhists by the Śaivas (see Liṅga Purāṇa, Pt. 1, ch. 71). It was also called Tripura. It was the capital of Raja Kokalladeva and the Kulachuri Rajas of Chedi in the ninth century of the Christian era. It was also called Chedinagara. According to the Matsya Purāṇa (ch. 116), Tripura was the capital of Bāna Rājā, whose daughter Uṣā was abducted by Aniruddha, the grandson of Kṛṣṇa, hence according to this Purāṇa, Tripura was the ancient Śoṇitapura. 2. Chedi (Hemakosha). The Kalachuri or Chedi Samvat was founded by the Kulachuri Rajas of Chedi in 248 A.D.

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Tri-ṛiṣi—The lake called Nynee Tal (Naini Tal) in the United Provinces. The name of Tri-ṛiṣi is mentioned in the Skanda Purāṇa, quoted in JASB., XVII, p. 358. The temple of Nayanā Devī is situated on the bank of the lake.

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Triṣṇā—1. The river Tiṣṭā (Martin's East. Ind., iii, p. 369; R. K Roy's Mbh., p. 283 note). 2. The river Tigris in Śālmala-dvīpa (Chal-dia).

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Triṣṇapalli—Trichinopoli, in the Province of Madras. Same as Triśirapalli. The Rākṣasa Triśira, a general of Rāvaṇa, dwelt at this place (Wilson's Mackenzie Collection, pp. 49, 192).

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Triśirapalli—See Triṣṇapalli and Tiriśirapalli.

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Trisrotā—1. The river Tiṣṭā, in the district of Rungpur (Mbh., Sabhā P., ch. 9; Arch. S. Rep., XV, pp. 127, 131; Martin's Eastern India, iii, p. 369; Kaḷikā P., ch. 77). 2. The river Ganges (Amarakosha).

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Trisula-Gandaki—See Trisula-Ganga.

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Trisula-Ganga—That portion of the river Gandak or Kali-Ganga, which passes through the valley of Noakot in Nepal after its junction with the river Trisula, is known by the name of Trisula-Ganga (Baraha P., ch. 145). It is also called Trisula-Gandaki.

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Tritiya—The river Tista. But this identification is doubtful (see Siva Purana, Sanatkumara-samhita, ch. 14). It is a river in Gaya, evidently the Tiliya (Agni P., ch. 116).

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Triveni—1. Same as Muktaveni (Brihad-dharmma Purana, Purva kh., ch. 6). It has been alluded to in the Pavanaduta (v. 33). 2. The junction of the Gandaki, Devika and Brahmaputri (Baraha P., ch. 144). 3. The junction of the Ganges, Yamuna and Sarasvati at Allahabad (Baraha P., ch. 144). 4. The junction of the three rivers Tamor, Arun and Sunkosi; it is immediately above Baraha-Kshetra (JASB., 1848, p. 644).

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Tropina (of the Greeks)—Tripooray, the ancient capital of the king of Cochin in Southern India. But Tropina of Pliny (A.D. 23-79) has been identified with Tripontari or Tirupanatara opposite Cochin (Bom. Gaz., vol. I, pt. I, 533).

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Tryambaka—Twenty miles from Nasik, a celebrated place of pilgrimage (see Godavari). It was visited by Chaitanya (Chaitanya-charitamrita).

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Tukhara—Balkh; Bactria of the Greeks and Tokharistan of the Arab geographers (Mahabharata, Sabha P., ch. 51; Brihat-Samhita, ch. 16). According to Legge, it has been identified by Eitel with Yuchshe, the country of the Indo-Scythians of the Greek, and Tartars of the Chinese writers, who destroyed the Bactrian kingdom in 126 B.C. and finally conquered the Panjab and other parts of India Kanishka was originally king of Yuchshe (Legge's Fa Hien, p. 34). According to Dr. Stein, the upper Oxus' valley, including Balkh and Badakshan (Dr. Stein's Rajatarangini, vol. 1, p. 136; Layard's Nineveh, vol. 1) was called Tukhara. It was inhabited by the Tocharis of classical writers. Tushara (or Tukhara) was celebrated for its fine breed of horses (Nakula's Asvachikitsam, ch. 2). Same as Tushara.

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Tuljabhavani—Tuljapur, four miles from the Khandwa station of the G. I. P. Railway in the district of Nimar (now in the district of Naldurg) in the Nizam's territory (Bom. Gaz., vol. IX, pt. I, p. 549). It is one of the 52 Pithas (Gladwin's Ayeen Akbery, p. 396). It is the Bhavaninagara or Tula-Bhavaninagara of the Sakaravijaya (ch. 19), and Tuljapura of the Devi-Bhagavata P. (VII, 38). It was visited by Sankaracharya. Durga is said to have killed Mahishasura at this place (Devi-Bhagavata, VII, 38 and Burgess' Antiquities of Bidar and Aurangabad, p. 1). The name of the goddess is Mahasarasvati or Tukai.

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Tuljabhavaninagara—Same as Tuljabhavani.

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Tuljapura—See Tuljabhavani.

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Tuluga—South Canara.

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Tuluva—South Canara (Skanda P., Sahyadri Kh.), lying between the Western Ghats and the sea and between the Kalyanapur and the Chandragiri rivers, where Madhvacharya called also Purnaprajna and Madhyamandira, the founder of the Madhvachari or Chatuhsana sect of the Vaishnavas, was born (see Udipa). According to Dr. Hultzsch, Tulu is northern Malayalam (Ep. Ind., vol. I, p. 362).

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Tumbura—A country situated within the Vindhya range (Vayu P., ch. 45).

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Tundira-mandala—Same as Tonda-mandala.

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Tungabhadra—A tributary of the Krishna, on which Kishkindhya is situated It is formed by the junction of the two rivers Tunga and Bhadra, both of which rise near the south-west frontier of Mysore. The source is called Ganga-Mula (Ind. Ant., I, p. 212).

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Tungaveni—The river Tungabhadra (Mbh., Bhishma, ch. 9).

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Turushka—Eastern Turkestan (Garuda P., I, ch. 55).

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Tushara—Same as Tukhara (Matsya P., ch. 121).

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U.

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Uchcha-Nagara—Bulandsahar; see Barana. (*Ep. Ind.*, vol. 1, p. 379).

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Udabhâṇḍa—Same as Udakhaṇḍa.

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Udakhaṇḍa—Chiṇḍ or Uṇḍ, on the southern bank of the Indus in the Peshawar division of the Panjab (Cunningham’s *Anc. Geo.*, p. 52). It is fifteen miles north-east of Attock. It was the capital of Gandhâra and of the Shahiya kings (Dr. Stein’s *Râjatarangiṇî*, II, p. 337).

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Udaṇḍapura—The town of Bihar in the district of Patna. It was also called Daṇḍapura and Odantapurî or Udantapura. The name of Bihâra (town) occurs in the *Dvâviṃśa Avadâna* (Dr. R. Mitra’s *Sanskrit Buddhist Literature of Nepal*, p. 88). It was for some time the capital of the Pâla Râjâs of Bengal (*Arch. S. Rep.*, vol. VIII, p. 75). Here still exist the ruins of a fort called the Gaḍ, the palace of the Pâla Râjâs, while the building called the Nowrattan was the abode of the Muḥammadan Âmil. Gopâla, the founder of the Pâla dynasty (according to Mr. V. A. Smith, 815-60 A.D.), built a great Buddhist monastery in Udaṇḍapura, his capital, Pâṭaliputra being then in ruins. The celebrated Vikramaśilâ-vihâra was constructed by king Dharmapâla, son of Gopâla, in the province of Bihar on the top of a hill situated on the right bank of the Ganges in the middle of the eighth century A.D. (see my *Vikramaśilâ Monastery* in *JASB.*, 1909, p. 1). On the solitary hill immediately to the north-west of the town of Bihar was situated a celebrated vihara with a sandal-wood figure of Bodhisattva Avalokiteśvara, which was visited by Hiuen Tsiang in the seventh century. According to the Aiśvarika or Theistic sect of Northern Buddhism, Âdi Buddha is the supreme god; he created by means of *dhyâna* or meditation the five Dhyâni-Buddhas, viz., Vairochana (of white colour), Akṣobhya (blue), Ratnasambhava (yellow), Amitâbha (red) and Amoghasiddha (green). Each of the five Buddhas created a divine son called Bodhisattva. Amitâbha Buddha created, by means of *dhyâna*, Avalokiteśvara Bodhisattva or Siṃha-nâtha-Lokeśvara (whose figure may be mistaken for the figure of Mahâdeva), also called Padmapâṇi. He was entrusted with the creation and he created Brahmâ, Viṣṇu, Maheśvara and delegated to them the power of creation, preservation and destruction (Hodgson’s *Literature and Religion of the Buddhists*, pp. 60, 61). See Nepâla and Uravilva. Titarawa, seven miles to the south-east of Bihar, also contained a Buddhist monastery, the ruins of which may still be observed. Bihar remained the seat of local government till 1541 A.D., when Sher Shah removed the seat of government to Patna, in consequence of which Bihar became deserted and fell into ruins (Elliot’s *History of India*, vol. IV, p. 477). The Id-dargâ and the tomb of Maḳhdum Shâh also called Sheriff-uddîn Ahmedi Phia, who died in 1380, were constructed in the town of Bihar in 1569 A.D., as it appears from an inscription (*JASB.*, 1839, p. 350).

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Ulantapura—See Udaṇḍapura (Ânanda Bhaṭṭa’s *Ballâla-charitam*, ch. 2).

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Udayagiri—A mountain which is five miles east of Bhuvaneśvara in Orissa. It is a spur of the Assia range (ancient Chatuṣpîṭha) containing many Buddhist sculptures of a very ancient date (*JASB.*, vol. XXXIX). It is separated from the Khaṇḍagiri hill by a narrow gorge. The oldest caves are on Udayagiri hill, ranging from 500 B.C. to 500 A.D. The celebrated caves are the Tiger cave and the Elephant cave, and among the excavations the Râṇi-nur, which is a two-storied monastery with fine sculptures, is the most celebrated, the Râṇi being the wife of Râjâ Lalâṭa Indra Keśarî (Stirling’s *Orissa* in *Asiatic Researches*, vol. XV). Perhaps the mountain contained the Pushpagiri Saṅghârâma mentioned by Hiuen Tsiang.

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Ujayanta—Same as Ujjayanta (*Skanda P.*, Prabhâsa Kh., Vastrâpatha-Kṣhetra-Mâhât., ch. I, v. 16).

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Uddayana—Same as Uḍyâna.

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Uḍḍiyâna—Perhaps its corruption is Urain (*Devi P.*, ch. 42); see Ujjayinî (2).

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Udichya—The country on the north western side of the river Sarâvatî (*Amarakosha*, Bhûmi, V)

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Udipa—In South Canara in the Karwar district, on the river Pâpanâsinî, where a Math was established by Madhvâchârya called also Pûrnaprajñâ, the author of many of the commentaries on the Vedas (see Tuluva) The image of Krishna, which is called Udupa Krishna in the *Chaitanya-charitâmrita* (II, 9) and which was visited by Chaitanya, was established there by Madhvâchârya who recovered it from a vessel which had foundered near the coast of Tuluva Madhvâchârya wrote many of his works while residing at this town (A K Dutt's *Religious Sects of the Hindus*, *Chaitanya-charitâmrita*) He was born in 1199 A D and was educated at Anantesvara (*Literary Remains of Goldstucker*, vol I, p 248) Udipa is evidently a corruption of Udupa (*Bhavishya P*, Pratisarga P, pt. III, ch 3, p 35)

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Udra—Orissa

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Udumvara—Same as Audumvara, Ordavari of Ptolemy

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Udumvaravati—Mentioned in Patañjali's *Mahâbhâshya*, see Audumvara

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Udupa—Same as Udipa

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Udyâna—Udyâna was situated to the north of Peshawar on the Swat river, but it is probable that it designated the whole hill region south of the Hindu Kush from Chitral to the Indus including Dardistan and portions of Swat and the Eusofzai country, now called the Swat-valley, in short, it is the country about Ghazni to the north west of Kasmir (see Henry Yulo's *Marco Polo*, vol 1, p 155) Mangala was the capital of Udyâna it is the Meng ho li of the Chinese travellers Udyâna appertained to the ancient country of Gandhâra or Gandharva desa See Ujjanaka

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Udyanta-Parvata—It appears to be the Brahmayoni hill at Gaya (*Mahabhârata* Bana P ch 84)

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Ugra—1 Kerala (*Devî P*, ch 93, Hemachandra) 2 Same as Mahâsthâna (*Padma P* I, ch 42)

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Ujalikanagara—Jais, twenty miles east of Rai Bareli

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Ujani—The ancient town of Ujâni (Ujjayinî of the *Brihad-dharma P*, Pûrva, ch 14) comprising the modern villages of Kogrâma, Maugalkot (Mangalakoshtha) and Arâl situated in the sub division of Katwa in the district of Burdwan in Bengal It is one of the Pîthas It is mentioned by Kavikaukana in his *Chandi* (*Sâhitya-Parishat Patrikâ* 1320 p 161, *Trilândasesha*) and in the *Manasâr bhâshan* Kogrâma was the merchant's quarter and the birth place of Lochandas, the author of the *Chaitanyamangala* whereas Mangalkot contained the king's palace Ichhânî is about two miles to the east of Ujani on the Ajaya

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Ujjaini—Ujin, the capital of Avanti or ancient Malwa It is situated on the river Siprâ Same as Ujjayinî Asoka resided here in 263 B C as the viceroy of his father Bindusâra (Turnour's *Mahâvamsa*, ch V) It was the birth place of Mahindra, the son of Asoka The Garddabhilla dynasty—a dynasty named after the most celebrated of its kings, reigned at Ujjayinî Garddabhilla offered violence to Sarasvatî, the sister of Kâlikâchârya who in revenge uprooted Garddabhilla and established the Saka kings at Ujjayinî Garddabhilla's son Vikramaditya destroyed the Sakas and inaugurated the Samvat era for which see *Kalikâcharyya kathâ*, a Jaina work The commentary of the *Kalpasutra* (the celebrated Jaina work) contains the story of Kâlikâchârya who changed the Paryushana Parva to the fourth day (Merutunga's *Therâvalî*, Samayasundara's *Kalikâchâryya kathâ* a MS in the Sanskrit College Catalogue, p 27) But there is much conflict of opinion regarding the identity of Vikramaditya and the founder of the Samvat era Dr Bhandarkar, Fergusson, Vincent Smith and other authorities identify him with Chandra Gupta II who was called Vikramaditya He was the son of Samudra Gupta and Datta Devî

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About 375 A.D. Chandra Gupta II ascended the throne of Ayodhyâ, where the seat of government had been removed by his father from Pataliputra, though the latter was still regarded as the official capital. Chandra Gupta (Vikramâditya) conquered the Śaka king Rudra Singh, son of Satya Singh and removed the seat of government to Ujjayinî about 395 A.D. (*Transactions of the Royal Asiatic Society*, vol. 1, p. 211, and a Jaina work named *Buddha Vilâsa* quoted in the same volume at p. 413). Ujjayinî was at that time the capital of the Śaka kingdom comprising Surâshṭra, Malwa, Cutch, Sindh and Koṅkan. He was a patron of Buddhism and Jainism, though he himself was an orthodox Hindu, being the worshipper of Śiva according to some, of Vishṇu according to others. His coins show on the obverse a king shooting a lion with the legend "Mahârâjâdhirâja Śrî," and on the reverse a goddess seated on a lion with the legend "Sri Simha Vikrama" (Dr. Bhandarkar's *Peep into the Early History of India*, p. 390; Mr. V. A. Smith's *Early History of India*, p. 256). Dr. Hoernle, however, is of opinion that Yaśodharman, the general of the Gupta emperors, assumed the name of Vikramâditya in 533 A.D. after he defeated Mihirakula in the battle of Karura. But Mihirakula was a Hun and not a Śaka. It is said that in the reign of Vikramâditya, flourished the following celebrated persons: Kâlidâsa, the author of the *Raghuvamśa*, *Śakuntalâ*, etc., Amara Siṅha, author of the *Amara-kosha*;

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Varâhamihira, the author of the *Brihatjâtaka*, who died about 587 A.D. (*Literary Remains of Dr. Bhau Daji*, p. 108); Vararuchi (called also Kâtyâyana), the author of the *Vârttika* and the *Prâkritaprakâśa*; Ghaṭakarpara, the author of the *Yamaka Kâvya*; Dhanvantari, the author of the *Vriddha-śusruta Samhitâ*; Kshapanaka, also called Diṅnâgâchârya, a disciple of the Buddhist patriarch Vasubandhu (see Mallinâtha's commentary on *v*. 14, pt. 1 of the *Meghadûta*) and author of the *Nyâyapraveśa*; Śaṅku; and Betâlabhaṭṭa, the chronicler. They were called the "nine gems" of the court of Vikramâditya (Dr. Bhau Daji's *Sanskrit Poet Kâlidâsa* in R. Ghosh's *Literary Remains of Dr. Bhau Daji*; *Jyotirvidâbharaṇa*, ch. 22, *v*. 10). But these poets lived at different periods, and Kâlidâsa lived in the last decade of the reign of Kumâra Gûpta (about 445 A.D.) and he died a few years after the death of Skanda Gupta (*JRAS*., 1909, pp. 731-39). For the history of the Sah kings from Chastana to Rudra Sah, see the *Literary Remains of Dr. Bhau Daji*, pp. 111, 112. In the seventh century A.D. at the time of Śaṅkarâchârya, Sudhanva was king of Ujjayinî; he persecuted the Buddhists and obliged them to take refuge in the countries beyond the boundaries of India (Mâdhavâchârya's *Śaṅkaravijaya*, chaps. 1 and 5). In the midst of the city stands the celebrated temple of the Mahâdeva called Mahâkâla of the Purâṇas and Kâlapriyanâtha of the drama;

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it is one of the twelve great Liṅgas mentioned in the *Śiva Purâṇa*, (pt. 1, chaps. 38, 46). The shrine is claimed by the Jainas as being built by Avantisukumâra's son (*Sthavirâvali-charita*, XI, *v*. 177). Its sanctity is referred to by Kâlidâsa in his *Meghadûta* (I, *vs*. 37, 38). The temple of Mahâkâla stands in the centre of an extensive courtyard surrounded by walls. But the image is actually situated within a subterranean chamber which is reached by a subterranean passage, and just overhead is another chamber which contains the image of the Mahâdeva Pareśnâth. In front of the courtyard is a porch, the pillars of which are evidently of very ancient date. The temple, however, is a modern one. In the courtyard of the temple is a small reservoir called Koṭi-tîrtha (*Sthavirâvali-charita*, ch. 22). From the name of Mahâkâla, Ujjayinî was called Mahâkâlavana. Besides the temple of Mahâkâla, those of Siddhanâtha and Maṅgaleśvara are celebrated. The Chowbis-khâmbâ, which is evidently a gateway supported by 24 pillars of black stone beautifully carved, appears to be a very ancient structure. On the northern side of the town are situated the Kâliyadaha or the ancient Brahma Kuṇḍa of the *Skanda Purâṇa* and the temple of Kâla-Bhairab at Bhairogaḍ. At a short distance from the Daśâśvamedha Ghâṭ is situated the celebrated place called Aṅkapada now called Aṅkapâṭ, the hermitage of Sândîpani Muni where Kṛiṣhṇa and Balarāma were taught by the Ṛiṣhi;

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at Dāmodara Kuṇḍa they washed their Takhtās or slates. About two miles to the north of the town is Bhartṛihari’s guhā on the bank of the Siprā, which appears to have been a portion of the old town. A low doorway made of stone leads through a subterranean passage to various chambers supported on ancient pillars of black carved stone containing inscriptions (see Charaṇādri). At the temple of Haraśuddhī Devī Vikramāditya used to cut off his head every day and offer it to the goddess, which was, however, restored by the latter (Betāla-pañcha-viṁśati). The Gogashehid, an isolated hill in the south-east quarter of the city, is said to have contained the celebrated throne of Vikramāditya exhume by Rājā Bhoja of Dharaṇagara (Dvātriṁśatputtalikā). A beautiful bird’s eye-view of the city is obtained from the top of this hill (JASB., 1837, p. 813—Observations upon the past and the present condition of Ujjain or Oujein by Lt. Edward Conolly; Skanda Purāṇa, Avantya-khaṇḍa, Avantī-kṣhetra-Māhāt.). On the south-western side of the city is the observatory of Rājā Jai Singh of Jaipur now in ruins (for its description, see Asiatic Researches, vol. V). This observatory is the first meridian of the Hindu astronomers.

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Ujjānaka—Ujjānaka is evidently a corruption of Uḍyāna; it is written as Uḍyānaka in the Padma Purāṇa (Svarga, ch. 19), see Uḍyāna. According to some authority it also included Kafristan, the country situated on the Indus, now inhabited by the Siyah Posh or “black-clad” from their wearing goatskin dresses (JASB., 1859, p. 317). It is mentioned in the Mahābhārata (Anuśāsana, ch. 25). Ouchang of Sung-yun is evidently a transcription of Ujjānaka.

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Ujjayanta—Mount Girnar, close to Junagar in Kathiawar. It is sacred to Neminātha, the twenty-second Tīrthaṅkara of the Jainas (Mahābhārata, Vana, ch. 88; Hemachandra). The temple was repaired by Sajjana during the reign of Siddharāj, king of Paṭṭana or Anahillapattana (Tawney’s Prabandhachintāmaṇi, p. 96). Ujjayanta is mentioned in this work as a synonym of Raivataka. See Girinagara. In the Rudra-daman inscription of Girnar, Ujjayanta is written as Urjayata (JASB., 1838, p. 340).

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Ujjayint—1. Same as Ujjainī. 2. Urain, in the district of Monghyr, near Kiul, containing many Buddhist remains. Perhaps Urain is a corruption of Uḍḍiyāna (Devī P., ch. 42). 3. Same as Ujanī (K. Ch., p. 132).

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Ujjihāna—Same as Uḍḍiyāna (Bṛihat-Saṁhitā, ch. 14).

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Ukhala-kṣhetra—Same as Śūkara-kṣhetra; in fact Ukhala is a corruption of Śūkara. It is also called Ukala-kṣhetra (Cunningham’s Arch. S. Rep., I, p. 266).

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Umāvana—Same as Śoṇitapura (Hemakośa; Trikāṇḍaśesha; Jaimini-bhārata, ch. 2). 3. Kotalgaḍ or Fort Hastings in Lohul in the district of Kumaun. It was at this place that Umā, the daughter of Himālaya, performed asceticism to get Mahādeva as her husband and here she was married (Brahmāṇḍa P., ch. 43).

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Upa-Baṅga—The central portion of the eastern part of the delta of the Ganges (Bṛihat Saṁhitā, ch. 14; Buchanan Records in the Calcutta Review, 1894, p. 2). The country to the east of the Bhāgīrathī including Jessore (Digvijaya-Prakāśa).

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Upahalaka—Same as Kuntala (Hemakośa).

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Upamallaka—Malacca.

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Upaplavya—Same as Virāṭa (Mbh., Udyoga P., ch. 145).

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Uraga—Same as Urasā (Mbh., Bhīshma, ch. 9 and Sabhā, ch. 26).

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Uragapura—Uraiyur or Trichinopoli; it was the capital of Pāṇḍya in the sixth century (Raghuvamśa, VI, vs. 59, 60). Mallinātha, the celebrated commentator, identifies it with Nāgapura which is evidently Nāgapatam on the river Kānyakubja (Coleroon); perhaps Mallinātha’s Nāgapura is simply a synonym of Uragapura. Uragapura is evidently the Argaru of the Periplus (Mr. Schoff’s edition, p. 46) and its Tamil form is Uraiyur.

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According to Dr. Caldwell, however, Uraiyur, called also Kori, is almost identical with the modern town of Trichinopoly; it was the capital of the Cholas who reached the zenith of their power in the 11th century and ruled over the whole Tamil country, including the country of the Pâṇḍyas, south Travancore (Dravidian Com. Grammar, pp. 13, 14). In the Pavanadûta (v. 8), it is placed on the river Tâmraparṇî. It is also called there Bhujaganagara (v. 10).

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Uraiyur—Same as Uragapura. At present a suburb of Trichinopoly (Arch. S. Rep., 1907-8, p. 232; Caldwell’s Drav. Com. Gram., p. 13).

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Uranjira—The Vipâśâ, the modern Bias; it is perhaps the Saranjes of Arrian.

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Urasâ—The Hazara country, between the Bidaspes (Jhelam) and the Indus on the west of Kasmir; it is the Arsa of Ptolemy and Wu-la-shi of Hiuen Tsiang (Dr. Stein’s Râjatarangiṇî, i, p. 180). Prof. Wilson identifies it with the valley of Gureiss or Gurez, three days’ march from Kasmir, but Dr. Stein identifies Gurez with Daratpurî, the capital of Darada (see Darada). Darada and Urasâ are mentioned as separate countries in the Matsya Purâṇa (ch. 120, v. 46). General Cunningham identifies it with the district of Rash just to the west of Mozafarabad which is on the north-east of Kasmir (JASB., XVII, p. 485).

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Uravilva—Buddha-Gayâ, six miles to the south of Gayâ. It was here that Buddha attained Buddhahood at the age of thirty-six in 522 B.C. in the 16th year of the reign of Bimbisâra, below the celebrated Pipal tree (Ficus religiosa) called also the Bodhi tree (Mahâ-Bodha tree of the Agni Purâṇa, ch. 115, v. 37), immediately on the west of the great temple. Fergusson supposes that the great temple was built in the sixth century by Amara Deva (the author of the Amara-kosha), one of the nine gems in the court of Vikramâditya who reigned in Malwa from 515 to 550 A.D. (History of Indian and Eastern Architecture, p. 69). But Dr. Rajendralal Mitra says that the theory about Amara Deva’s having built the temple in the sixth century is founded on Mr. Wilmot’s inscription (Asiatic Researches, vol. 1), which was a myth, and never had any tangible existence. In his opinion the temple was built in the first century B.C. on the site of Aśoka’s vihâra, by two Brahmin brothers whom he supposes to be Śaṅkara and Mudgaragâmin, the founders of the celebrated monastery at Nâlandâ (Buddha-Gaya, pp. 238, 242). The Muchilinda tank, now called Buddha-kuṇḍa, is situated to the south of the temple, but Dr. Rajendralal identifies it with Muchirim to the south-west of the temple. The place where Buddha walked up and down after attaining Buddhahood is marked by a plastered parapet now called Jagamohan (anciently called Caṅkrama: see I-Tsing by Takakusu, p. 114), situated almost immediately to the north side of the temple. The rail to the south of the temple is one of the most ancient sculptured monuments in India, being built at the time of Aśoka. The temple is now in charge of a Hindu Mohant, who resides in a monastery near the great temple, which was built by a Mohant named Mahâdeva in the early part of the eighteenth century. The circular slab of chlorite carved in a complicated mystic pattern, now lying in the front room of the temple of Bâgîśvarî, originally an image of Vajrapâṇi, is supposed to be the Vajrâsana (the diamond throne), on which Buddha sat when he entered into meditation below the Bodhi tree. The temple of Târâ Devî, which is really an image of Padmapâṇi, the son of the Dhyânî Buddha Amitâbha (see Udayapura) is situated close to the great temple (Dr. Mitra’s Buddha-Gaya). Meghavarṇa, the Buddhist king of Ceylon, built a monastery to the north of the Bodhi tree at Buddha-Gaya with the permission of Samudra Gupta about the middle of fourth century A.D. (Smith’s Early History of India, p. 287).

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Urjaguṇḍa—1. The country of the Urjaguṇḍas, who lived near the Daradas, was in the upper part of the Kishengaṅgâ valley in Kasmir, and their capital seems to have been at Gurez (Gares of the Atlas) which appears to be a corruption of Urjaguṇḍa (Matsya P., ch 120) 2 Urjaguṇḍa is a transcription of Urgenui or the Khanat of Khiva (Vambery’s *Travels in Central Asia*, p 339)

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Urumunda-Parvata—Kaṅkāli-ṭilā, an artificial hill in Mathura where Sānavāsi the preceptor of Upagupta and the third Buddhist patriarch, resided (Growse’s *Mathura*, ch. 6) Upagupta also resided on that hill before he came to Pāṭaliputra at the request of Aśoka (*Bodhisattvāvadāna-Kalpalatā* in Dr R. Mitra’s *Sanskrit Buddhist Literature of Nepal*, p 67, *Avadāna Kalpalatā*, chs 71, 72, Rockhill’s *Buddha*, pp 164, 170) See Mathura

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Usaras—For the nine Usaras (Usara Kshetras) or its corruption Ukhalas, see Reṇuka-tīrtha

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Usinara-Giri—The Sewalik range or the hills at Hardwar, through which the Ganges forces her way into the plains (*Kathā Sarit Sāgara*, I, ch 3, and Padmanabha Gloshal’s *Guide to Travellers in India*) See Śivalaya

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Utkala—Orissa (*Brahma P*, ch 43) Utkala is a corruption of Ut Kalinga which means north (Ut) part of Kalinga Chauduār, situated on the opposite side of Katak across the river, was the ancient capital of Orissa under the Magadha kings The Kesari dynasty from Yayāti Kesari reigned over Orissa from 474 to 1132 A.D., and the Gangā vaṃśi kings from Choragaṅgā to Pratāparudra Deva’s son reigned from 1132 to 1532. Chaitanya Mahāprabhu visited Jagannath during the reign of Pratāparudra Deva (1503 to 1524) The capital of the Kesaris were at Jājpur and Bhuvanesvar, and the capitals of the Gaugāvamsī dynasty were at Katak, Chauduar and Barabati In the fifth century Orissa was converted to Śaivism from Buddhism during the reigns of the Kesari kings and from Śaivism to Vaishṇavism in the twelfth century at the time of the Gaṅgā vaṃśi dynasty See Odra At the time of the *Mahābhārata*, Uthala formed a part of Kalinga (*Vana Parva*, ch 114), the river Vaitaraṇī being its northern boundary, but at the time of Kālidāsa, Uthala appears to have been an independent kingdom (*Raghuvansa*, IV, v 38) According to the *Tārā Tantra*, the southern boundary of Uthala was Jagannāth Uthala and Kalinga were separate kingdoms at the time of the *Brahma Purana* also (see ch 47, v 7)

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